Thera 30.3: Ananda
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(260):Ananda Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter XVII. Thirty Verses =260. Ānanda= Deceased from the Tusita heaven, together with our Bodhisat, he took birth in the family of Amitodana the Sākiyan.1 And because the family said, 'He is born bringing you happiness' (ānanda), so they named him. When he was grown up, and the Renunciation, Supreme Enlightenment and Wheel-rolling had taken place, and the Exalted One(Buddha) had finished his visit to Kapilavatthu, Ānanda renounced the world with Bhaddiya2 and the others, and was initiated into monkhood by the Exalted One. Not long after he heard a discourse by Puṇṇa of the Mantānis,3 and completed the First Path(of nirvanic trance). 350 Now during the first twenty years of the Exalted One's Buddhahood, his personal attendants were not permanently such. One day it was Nāgasamala,4 who, taking bowl and monk’s dress, walked him; another day Nāgita,5 another day,Upavāna,6 Sunakkhatta,7 Cunda the novice,8 Sāgata,9 Meghiya.10 Usually the Lord(Buddha) did not favour one more than the others. But one day the Lord(Buddha), seated in the Buddha's seat of supremacy, in the cell of the Fragrant Chamber, surrounded by the monks, addressed them thus: 'I, bhikkhus(monks), am now advanced in years;11 and some bhikkhus(monks), when they have been told, "Let us go this way," take another way, and some drop my bowl and dress on the ground. Do you know of a bhikkhu(monk) to be my permanent body-servant?' Then a righteous thrill went through the monks, and the venerable Sāriputta arose, and, bowing to the Exalted One, said: 'I, lord, will wait upon you.' Him the Exalted One rejected, and Moggallāna the Great also. And all the great disciples said, 'We will wait upon you,' except only Ānanda. But he just sat in silence. Then they said to him: 'Monk, do you, too, ask the Lord(Buddha) for the post of attendant?' 'If I did ask, what sort of post-gaining would that be? He himself will say of whom he approves.' Then the Exalted One said: 'Ānanda, bhikkhus(monks), is not to be urged by others; if he knows it of himself, he will wait upon me.' Then the monks said again: 'Get up, Monk Ānanda, ask the Lord(Buddha) for the post.' 351 Then Ananda stood up and said: 'If, lord, the Exalted One(Buddha) will refuse me four things and grant me four things, then will I wait upon the Exalted One. Will he never give me any choice garment or food gotten by him, nor a separate "fragrant cell," nor go if he has received an invitation? For if he do not deny me these things, some will say: "Where is the burden such service? Ānanda serves that he may get clothes, good treatment and lodging, and be included in the invitations." And further, will the Exalted One go when I have received invitations? Will he make me to bring those to him who have come from afar and around to see him? Will he, when I am perplexed, make me to come to him? Will he repeat to me doctrines he has taught while I was present? [sic. absent, not present]ed1 For if he do not grant me these things, some will say: "Where is the advantage such service?" If when I am asked to bring the Exalted One to a meal next day he will not come, or if he will not consent to see whom I would bring, people will put no trust in me, and will say he shows me no attention. And if he do not explain the doctrine and its divisions, they will say: "Friend, do you not know, however much you follow him like his shadow?" If, then, the Exalted One(Buddha) will grant me these eight boons, I will wait upon him.' And the Exalted One granted them.12 So from that day From then on Ānanda waited upon him of the Ten Powers(dasabala i.e. Buddha), bringing him water and toothpick, washing his feet, accompanying him, sweeping his cell, and so forth. During the day he kept at hand to mark the Lord(Buddha)'s: 'This should be procured,' 'That should be done.' And at night, taking a stout staff and lantern, he would go nine times round the 'fragrant cell,' making response if the Lord(Buddha) called that he might not succumb to drowsiness. Then the Lord(Buddha), in Ariyan conclave at the Jeta Grove, 352 ranked him the foremost bhikkhu(monk) in five respects: erudition, mental vigilance, power of walking, firmness, ministering care.13 ... And so this great Monk, remaining yet a student after the Lord(Buddha) had passed away, when addressed by the bhikkhus(monks)14 and alarmed by a fairy15 - as has been related above-thought, 'To-morrow16 the Council will take place, but it is not suitable that I, who am doing a student's work, should go to the assembly to recite the Doctrine with the Masters, the Elders.' Then zeal awoke in him, and far through the night he practised insight on the Terrace. His efforts yet unrewarded, he entered the Vihara(monastery), and seated on his couch, and desirous to lie down, he inclined his body. His head had not touched the pillow, nor his feet left the ground, when in that interval his heart was freed from the intoxicants(defilements/desires) without any grasping whatever, and he won Sixfold abhiññā(higher knowledge). Therefore he entered the Council Hall. Now the verses he had uttered from time to time were collected, and included in the Monks's Sayings(gatha) at the recital of the Khuddaka-Nikāya.17 The first stanzas were delivered in admonition to those bhikkhus(monks) whom he saw staying with Devadatta's followers: ---- 1018 Pisunena ca kodhanena ca maccharinā ca vibhūtanandinā,|| Sakhitaɱ na kareyya paṇḍito pāpo kāpurisena saŋgamo.|| || 1019 Saddhena ca pesalena ca paññavatā bahussutena ca,|| Sakhitaɱ hi1 kareyya paṇḍito bhaddo sappurisena saŋgamo.|| || ---- 1018 With slanderer and man of anger, With the mean-hearted and malignent18 No commerce should the wise man hold. Evil is concourse with the bad. 1019 With the believer and the wise, The gentle and the learned man19 Communion should the wise man hold. For blessed is concourse with the good. ---- The following verse was uttered, when the lay-follower Uttarā infatuated with her own beauty was living in sensuality, and in order to make her understand the frailty of the body. Some say it was spoken in admonition of those who lost their heads at sight of Ambapali:20 ---- 1020 Passa cittakataɱ bimbaɱ arukāyaɱ samussitaɱ,|| Āturaɱ bahusaŋkappaɱ yassa natthi dhuvaɱ ṭhiti.|| || 1020a Passa cittakataɱ rūpaɱ maṇinā kuṇḍalena ca,|| Aṭṭhiɱ tacena onaddhaɱ saha vatthena sobhati.|| || 1020b Alattakakatā pādā mukhaɱ cuṇṇakamakkhitaɱ,|| Alaɱ bālassa mohāya no ca pāragavesino.|| || 1020c Aṭṭhapādakatā kesā nettā añjanamakkhitā,|| Alaɱ bālassa mohāya no ca pāragavesino.|| || 1020d Añjanīva navā cittā pūtikāyo alaŋkato,|| Alaɱ bālassa mohāya no ca pāragavesino.|| || 1020e Odahi migavo pāsaɱ nāsadā vāguraɱ migo,|| Bhutvā nivāpaɱ gacchāma kandante migabandhake.|| || 1020f Chinnā pāsā migavassa nāsadā vāguraɱ migo,|| Bhutvā nivāpaɱ gacchāma socante migaluddake.|| || ---- 1020 See the tricked-out puppet shape(human body), a mass Of sores, a mass diseased, teeming With many purposes and plans, and yet In whom there is no power to persist. 1020a See the tricked-out form(human body), bejewelled, ringed, All sheathed in bones and skinny envelope, By help of gear made fine and fair to see.21 1020b 'With habit of doing make up adorning feet & face remaining within the power of moha(delusion of having beautiful body), that one will not go to the state of divinity '1020c 'With habit of beautifying hair and adorning eyes remaining within the power of moha(delusion of having beautiful body), that one will not go to the state of divinity '1020c 'With habit of beautifying & adorning (other parts of body) remaining within the power of moha(delusion of having beautiful body), that one will not go to the state of divinity '1020d,e,f with habit of beautifying & adorning themselves They will meet a sad state after the breakup of body (death). [ just like a deer is ensnared in net & carried away by a hunter] ---- The next verses were a poem uttered by the Thera when he had won arahantship(enlightenment) that night on his couch: ---- 1021 Bahussuto cittakathī buddhassa paricārako,|| Pannabhāro visaññutto seyyaɱ kappeti gotamo.|| || 1022 Khīṇāsavo visaññutto saŋgātīto sunibbuto,|| Dhāreti antimaɱ dehaɱ jātimaraṇapāragū. || || 1023 Yasmiɱ pasmiɱ patiṭṭhitā dhammā buddhassādiccahandhuno,|| Nibbānagamane magge so'yaɱ tiṭṭhati gotamo.|| || ---- 1021 Much learned in holy wisdom and eloquent, The real servant of the Buddha is him(Ananda); Now has the burden fallen from his back.22 Released(& with divine understanding), the Gotamid(Gautam Buddha’s follower) lies down to rest. 1022 For him the deadly evils(within) live no more; Gone are the chains, the barriers all behind; In blissful peace he bears his final frame, For ever past the power of birth and death. 1023 In which are founded and set up the truths Taught by the Buddha of the Sun's great line: - The Path that to Nibbāna straight did lead - There, too, stands Ananda of the Gotama clan.23 ---- Now one day Moggallana the brahmin(priest) cattle-herder24 asked the Thera: 'You are very learned in the Buddha's Rule. How many of the doctrines your Lord(Buddha) taught do you keep in your mind?' The Thera replied: ---- 1024 Dvāsītiɱ buddhato gaṇhiɱ dve sahassāni bhikkhuto,|| Caturāsaɱtisahassāni ye me dhammā pavattino.|| || ---- 1024 Eighty-two thousand from the Buddha's self I have learned, from monks yet two thousand more: Hence four and eighty thousand texts in all The number that for me have currency.25 ---- One day the Thera showed a man of desultory life the danger of no culture thus: ---- 1025 Appassutā'yaɱ puriso balivaddo'va jīrati,|| Maɱsāni tassa vaḍḍhati paññā tassa na vaḍḍhati.|| || ---- 1025 whosoever but little knowledge has, That man grows old as did an ox.26 His fleshly bulk is multiplied, But divine understanding grows not. ---- The following verses he said concerning a bhikkhu(monk) who despised another as less learned than himself: ---- 1026 Bahussuto appassutaɱ yo sutenātimaññati,|| Andho padīpadhāro'va tatheva paṭibhāti maɱ.|| || 1027 Bahussutaɱ upāseyya sutaɱ ca na vināsaye,|| Taɱ mūlaɱ brahvacariyassa tasmā dhammadharo siyā.|| || 1028 Pubbāparaññū atthaññū niruttipadakovido,|| Suggahītaɱ ca gaṇhāti atthaɱ copaparikkhati.|| || 1029 Khantyā chandīkato hoti ussahitvā tuleti taɱ,|| Samaye so padahati ajjhattaɱ susamāhito.|| || 1030 Bahussutaɱ dhammadharaɱ sappaññaɱ buddhasāvakaɱ,|| Dhammaviññāṇamākaŋkhaɱ taɱ bhajetha tathāvidhaɱ.|| || 1031 Bahussuto dhammadharo kosārakkho mahesino,|| Cakkhu sabbassa lokassa pūjanīyo bahussuto.|| || 1032 Dhammārāmo dhammarato dhammaɱ anuvicintayaɱ,|| Dhammaɱ anussaraɱ bhikkhu saddhammā na parihāyati.|| || ---- 1026 The learned man who did despise, For knowledge, him who little knows, Is as a blind man who did bear A lamp: - so it is borne in on me.27 1027 Wait on the men of learning; look That learning nowise injured be; For it is the root of holy life(celibacy);28 Hence bear the Doctrine in your hearts. 1028 Knowing the sequence of the text,29 And versed in what the text did mean, 355 Apt to interpret and explain:30 This scholar grasps the Path(Dhamma) aright, And well its sense did ascertain. 1029 By patience eager purpose grows,31 Up surges effort; then he weighs; Thus timely exercising will,32 Within he grows composed, intent. 1030 Who in the Path(Dhamma) is widely versed And bears its doctrines in his heart, Disciple of the Buddha, wise, Eager to understand the Path(Dhamma):33 Such as he is, him follow ye. 1031 Who in the Path(Dhamma) is widely versed And bears its doctrines in his heart, Of the great Lord(Buddha)'s treasure Ward,34 An eye is he for all the world, Whom all should honour and revere. 1032 Who in the Path(Dhamma) is widely versed Who in the Path(Dhamma) takes his delight,35 did love and con it over well, And lets it live in memory, That Monk from the holy Path(Dhamma) Will never secede nor fall away. ---- One day he stirred up a listless, slothful bhikkhu(monk) this way: ---- 1033 Kāyamaccheragaruno hiyyamāne anuṭṭhahe,|| Sarīrasukhagiddhassa kuto samaṇaphāsutā.|| || ---- 1033 are you so heavy, unwilling to act? Life hourly ebbing, can not rise? To give your body pleasures gross So greedy? From where should come to you The happy ease of holy monk? ---- The following verse the Thera uttered on hearing of the passing away of the General of the Path(Dhamma):36 ---- 1034 Na pakkhanti disā sabbā dhammā nappaṭibhanti maɱ,|| Gate kalyāṇamittamhi andhakāraɱva khāyati.|| || 1035 Abbhatītasahāyassa atītagatasatthuno,|| Natthi etādisaɱ mittaɱ yathā kāyagatā sati.|| || 1036 Ye purāṇā atītā te navehi na sameti me,|| Svajja eko'va jhāyāmi vassupeto'va1 pakkhimā.|| || ---- 1034 The firmament on every hand Grows dim, yes, all confused stand The truths I seemed to understand.37 Gone is the noble friend(Buddha) we love, And dark is earth and heaven above. 1035 And is the comrade passed away, And is the Lord(Buddha) gone from hence? No better friend is left, I think, Than to have guard over deed and sense.38 1036 They of the older time are gone; The new men suit me not at all. Alone to-day this child did brood, Like nesting-bird39 when rain did fall. ---- The next stanza was spoken by the Lord(Buddha) (when his passing away was near): ---- 1037 Dassanāya abhiktante nānā verajjake bahū,|| Mā vārayittha sotāro passantu samayo mamaɱ.|| || ---- 1037 Full many folk from many regions have come To see (me). Prevent them not as hearers of the Path(Dhamma); make them to see me, it is the time. ---- and the next by the Thera(Ananda), delighting to do his will: ---- 1038 Dassanāya abhikkante nānā verajjake puthu,|| Karoti satthā okāsaɱ na nivāreti cakkhumā.|| || ---- 1038'Full many folk from many regions come To see. The Lord(Buddha) opportunity Did give. The Man who Sees stops none.40 ---- The next five stanzas were spoken to show his position as chief attendant: ---- '1039 Paṇṇavīsati vassāni sekhabhūtassa me sato,|| Na kāmasaññā uppajji passa dhammasudhammataɱ.|| || 1040 Paṇṇavīsati vassāni sekhabhūtassa me sato,|| Na desasaññā uppajji passa dhammasudhammataɱ.|| || 1041 Paṇṇavīsati vassāni sekhabhūtassa me sato,|| Mettena kāyakammena chāyā'va anapāyinī.|| || 1042 Paṇṇavīsati vassāni sekhabhūtassa me sato,|| Mettena vacīkammena chāyā'va anapāyinī.|| || 1043 Paṇṇavīsati vassāni sekhabhūtassa me sato,|| Mettena manokammena chāyā'va anapāyinī.|| || ---- 1039 For five-and-twenty years a learner I; No sensual consciousness arose in me. O see the seemly monk’s order of the Path(Dhamma)!41 1040 For five-and-twenty years a learner I; No hostile consciousness arose in me. O see the seemly monk’s order of the Path(Dhamma)! 1041 For five-and-twenty years on the Exalted One(Buddha) I waited, serving him by loving deeds, And like his shadow followed after him. 1042 For five-and-twenty years on the Exalted One I waited, serving him with loving speech, And like his shadow followed after him. 1043 For five-and-twenty years on the Exalted One I Waited, serving him with loving thoughts, And like his shadow followed after him. ---- More… ---- 1044 Buddhassa caŋkamantassa piṭṭhito anucaŋkamiɱ,|| Dhamme desīyamānamhi ñāṇaɱ me udapajjatha.|| || 1045 Ahaɱ sakaraṇīyomhi sekho appattamānaso,|| Satthu ca parinibbānaɱ yo amhaɱ anukampako.|| || 1046 Tadāsi yaɱ bhiɱsanakaɱ tadāsi lomahaɱsanaɱ,|| Sabbākāravarūpete sambuddhe parinibbute.|| || ---- 1044 When pacing up and down, the Buddha walked, Behind his back I kept the pace always; And when the Path(Dhamma) was being taught, in me Knowledge and understanding of it grew. 1045 But I am one who yet has work to do, A learner with a mind not yet matured; And now the Lord(Buddha) hence has passed away, Who ever to me such sweet compassion showed!42 1046 O! then was terror, then was mighty dread, Then stiffened hair and quivered creeping nerve, When he, provided with every crowning grace The All-Enlightened Buddha passed away. ---- The three following stanzas were added by the members of the Council in praise of the Thera(Ananda): ---- 1047 Bahussuto dhammadharo kosārakkho mahesino,|| Cakkhu sabbassa lokassa anando parinibbuto.|| || 1048 Bahussuto dhammadharo kosārakkho mahesino,|| Cakkhu sabbassa lokassa andhakāre tamonudo.|| || 1049 Gatimanto satimanto dhitimanto ca yo isi,|| Saddhammadhārako thero ānando ratanākaro.|| || ---- 1047 Who in the Path(Dhamma) is widely versed, And bears its doctrines in his heart - Of the great Lord(Buddha)'s treasure Ward, who is passed away, An eye was he for all the world, is Ananda. 1048 Who in the Path(Dhamma) is widely versed, And bears its doctrines in his heart - Of the great Lord(Buddha)'s treasure Ward - An eye was he for all the world, Dispelling gloom in darkest place. 1049 Sage of the tireless ministry, Foremost in mindful vigilance, Foremost in firm fortitude¡43 Upholder of the holy Path(Dhamma), Of all its jewels, a living mine : - Our Thera, Ānanda. ---- And this verse he said as he lay while dying his last death: ---- 1050 Pariciṇṇo mayā satthā kataɱ buddhassa sāsanaɱ,|| Ohito garuko bhāro natthi dāni punabbhavo' ti.|| || ---- 1050 The Teacher(Buddha) has my loyalty and love, And all the Buddha's ordinance is done. Low have I laid the heavy load I was having, Cause for rebirth is found in me no more.44 ---- 1 Cf. the genealogical table in Rhys Davids, Buddhism, p. 52, where, according to authorities later than Dhammapāla, he is made son of Suklodana, another brother of Suddhodana. Here he is made brother (possibly half-brother) to Mahānāma and Anuruddha (see CCLVI.). 2 Cf. CCLIV. 3 Cf. IV. 4 Cf. CLXXXVI. 5 Cf. LXXXVI. 6 Cf. Dialogues, ii. 151. 7 Cf. Dialogues, iii., XXIV., ĪĪ 8, 4. 8 Apparently not Cunda the Great (CXXXI.). He was attendant on Sariputta till the latter died. He then announced the death to Ananda and the Buddha (Saŋy. Nik., v. 161 f.). 9 Cf. Vinaya Texts, ii. 2 ff.; Jātaka, i., No. 81. 10 Cf. LXVI. 11 Judging by Ānanda's account of his term as constant attendant, in verses 1089-1043, the Buddha will have been at this time fifty-six years old. The twenty years of temporary attendance added to these twenty-five just make up the period of the Buddha's ministry. 12 Buddhaghosa's account of Ānanda's judicious contract (Commentary on Anguttara, i. 24 f.) is more coherent than that in our Burmese manuscript of Dhamuiapala's Commentary. I have used its help in the above, somewhat condensing both accounts. 13 Ang. Nik., i. 24 f. 14 Vinaya, ii. 288. 15 Saŋy. Nik., i. 199. Cf. above, CXIX. 16 Vinaya Texts, iii. 373 f. 17 The fifth and concluding section of the Sutta-Piṭaka, containing, inter alia, the present work. 18 Lit., delighting in ruin (of others). On Devadatta, see preceding poem. 1009 f. 19 Pesalo, amiable, is, in the Commentary, having charming virtue (piyasīlo). 20 I can trace neither episode. See verses 769, 770. Uttarā, a lay-follower, has a story in the Dhammapada Commentary, iii. 802 ff, but it is not that referred to above. 21 Dr. Oldenberg allows for the pe, 'etc.,' in the manuscripts, only one verse (769), but the Commentary gives verses 769, 770, in full. "In Bunyan." Characteristic of the English author [of Pilgram's Progress, among other works] John Bunyan 1628-1688. What characteristic of this man is meant here is beyond my knowledge of Bunyan. 22 Pannabhāro, 'a fallen-burden-er' (Majjh. Nik., i. 189, etc.). This, a qualification in Bunyan of the new convert, is in Buddhism a culminating event for the arahant(enlightened). 23 The Commentary makes a Great Brahmā god vindicate Ānanda's rank as arahant(enlightened) on his entry at the Council by these words. Cf. above, Khujja-sobhita, CLXXV. On the Sun lineage of the Gotama clan, cf. XXVI. and CXXXIX. 24 Ānanda's interlocutor in the Gopaka-Moggallāna-Sutta (Majjh. Nik., iii. 7. ff.), where, however, this question does not find a place. 25 Pavattino, 'that proceed'; the better way, in Buddhist psychology, of expressing the popular 'keep in mind' (dhāreti). 26 I.e., not seeking the good of parents, kin, or anyone (Commentary). 27 I.e., while his knowledge benefits others, his pride darkens his own progress (Commentary). 28 The fulcrum for saintly effort (Commentary). 29 I.e. if half a stanza is given, he can supply the other half (Commentary). 30 Nirutti here represents the other three paṭisambhidās as well (Commentary). Cf. Sisters, p. 17, n. 1. 31 Chandikato hoti. In Vibbanga, p. 208, chandīkatā, the corresponding abstract noun, is synonymous with kattukamyatā, desire to do. The Commentary paraphrases by chandajāto. Hence apparently ''-kato'' signifies 'formed' or 'set up,' and not 'done' or 'fulfilled.' 32 Padahati. 33 Dhamma-viññāṇaṃ ākankhaṃ: dhamma-viññāṇsankhātaṃ dhammaññāṇnaṃ. Viññāṇaṃ is knowing on occasion of, or in connection with, sense-objects. It is probably used here metri causa for ñāṇaṃ, for I cannot match such usage of the term. 34 Kosāarakkho: an allusion to his usual (Commentarial) title of Dhammabhaṇḍāgārika, Treasurer of the Path(Dhamma). 35 Lit., having the Doctrine as his pleasaunce (Dhammapada Commentary, 364). 36 Sāriputta. The first part of the verse is put in Ānanda's mouth when passing on the news brought by Cunda, Sāriputta's attendant, to the Lord(Buddha) (Saŋy. Nik., v. 163). Verses 1035 f. were presumably uttered later, after the Great Decease. Possibly the Br. MS. has omitted the introductory sentence from the Commentary. 37 'The doctrines (pariyattidhammā) I had well learnt, even about death' (Commentary). 38 Cf. Dialogues, ii. 177 ff., on the need, in bereavement, of kāyagatā sati. 39 'Gone to its nest in the rainy season' (Commentary). 40 Cf. ḍnanda's sixth request, p. 351. 41 Cf. XXIV., n. 42 Cf. Dialogues, ii. 158 f., where Ānanda laments and the Lord(Buddha) comforts him; again iremain., p. 177, for the next verse. 43 Gatimanto, satīmanto, dhitimanto, strictly nominative plurals, are explained in the Commentary as adjectives to isi, and are presumably a poetic liberty. The first is explained as paññāṇagati. Buddhaghosa, however (Commentary on Ang. Nik., i. 24), lives on Ānanda's untiring activity and readiness to act in his Lord(Buddha)'s service. 44 See verse 1016 and notes there given. ---- ed1 D.P.P.N. has 'absense', as does the story as told in the preface to Jātaka 456. This makes better sense in that Ānanda was reported to have had a photographic memory. See AN 1 220 ---- MORE FROM BUDSAS.ORG ANANDA Ananda was one of Prince Siddhattha’s cousins. His father was Amitodana, a younger brother of King Suddhodana. As his birth brought a lot of happiness to his family he was named Ananda. He was born on the same day as Prince Siddhattha. Ananda was ordained as a monk in the second year of the Buddha’s ministry, when he was thirty-seven years old. Shortly after, hearing a sermon by the Ven. Punna Mantaniputta, he attained the first stage of sainthood, Sotapanna. When the Buddha was fifty-five years old, Ananda became His personal attendant. The Buddha addressed the assembled monks and informed them that He had many attendants who had assisted him periodically but none of them had been able to fulfil their duties perfectly. "It is time" he said, "to have a reliable, trustworthy attendant." He then asked if any of the assembled monks would like to be His personal attendant. All the noble ones gathered immediately responded to His request by offering their services. Ananda, however, who dearly wished to be His attendant, modestly held back, thinking, "The Buddha would surely appoint me if I were the most suitable person." The Buddha, with His divine eye, observed that many eons ago Ananda had aspired to be a personal attendant of a Buddha, the fulfilment of which was to occur during His reign. Refusing the offers of the other monks, He turned to Ananda and offered the post to him. Ananda agreed to accept the post if the Buddha would agree to eight conditions. Four of them related to the non-acceptance of gifts and favours from the Buddha. Ananda wanted to ensure that there would be no doubts cast that he had accepted this position in order to obtain material gain. The other four related to the performance of his duties while being mindful of his own advancement in the Noble Path. The Buddha agreed to Ananda’s requests. The fact that Ananda felt comfortable in asking the Buddha, whom he loved and respected and to whom he was loyal, for a conditional acceptance, illustrates the relationship between the Buddha and His monks and the manner in which the Buddha ran His ministry. The Buddha was the undisputed leader. But there was no fear under His reign. Monks felt free to voice their opinion and to question the Buddha at will. In truth, the term personal attendant does not convey all the duties and responsibilities carried out by Ananda. In addition to taking care of all the Buddha’s personal needs Ananda was an executive assistant to the Buddha and helped in the management of His large retinue of monks, nuns and devotees. He also had the unique advantage of hearing most of the Buddha’s discourses and because of his unusually retentive memory, was declared the Guardian of the Dhamma. To attain the position of personal attendant of a Buddha, one needs to aspire to the position and perform many meritorious deeds over a period of 100,000 world cycles. Ananda made this aspiration 100,000 world cycles ago, at the time of the Buddha Padumuttara. At that time he was born as Sumana, the younger half-brother of the Bodhisatta Gotama (known at that time by the name Jatila). He provided the requisites during the three months of the rainy season to the Padumuttara Buddha and His retinue of 100,000 monks. He then aspired to be the personal attendant of a future Buddha. The Buddha Padumuttara looked into the future and saw that this aspiration would be fulfilled. He informed Ananda that in 100,000 world cycles he would be the personal attendant of the Buddha Gotama. From this time onwards Ananda continued to perform meritorious deeds to fulfil his aspiration. In addition to being the Guardian of the Dhamma, Ananda was well-known for two other important events that he initiated. They were the planting of the Ananda Bodhi and the founding of the order of the nuns. Many persons came to Jetavana to pay homage to the Buddha and to learn His teachings. Sometimes when they came, the Buddha was away helping a person in distress. As many had travelled long distances to see Him and were disappointed, Ananda asked the Buddha what could be done to help these disappointed devotees. The Buddha then asked Ananda to bring a sapling from the Bodhi Tree in Buddha Gaya and plant it in Jetavana. He then said: "In my absence, let my devotees pay homage to the great Bodhi Tree that gave me protection during enlightenment. Let the Bodhi Tree be a symbol of my presence. Those who honour the Bodhi Tree would in essence be honouring and paying homage to me." Ever since that time, Buddhists from all over the world have venerated the Bodhi Tree as they would the Buddha, with scented water, flowers and incense. Many uninformed persons have misunderstood this symbolic action by saying that Buddhists worship trees. The Buddha statue, the Bodhi Tree, the relics of the Buddha, are but symbols of the Buddha that people use to focus the mind on the compassionate and serene qualities of the Buddha. The veneration of the Buddha provides the tranquillity and peace of mind that many people cannot readily acquire to meditate, study, and listen to His teachings. It was at Ananda’s request, on behalf of Maha Pajapati, that the Buddha instituted the order of the nuns. The Buddha had initially refused Maha Pajapati Gotami’s request to be ordained. It was after Ananda’s question as to whether women were incapable of reaching spiritual heights and the Buddha’s reply that women were as capable as men of reaching spiritual heights, that the Buddha had agreed to the formation of the order of the nuns. As such, women had a special regard and respect for Ananda. This, together with his pleasing nature, made Ananda very popular. It is said that there were none who spoke ill of Ananda or were envious of him despite his honoured position and proximity to the Buddha. The documented past life stories of Ananda reflect that he was seldom a god (unlike his stepbrother Anuruddha) and seldom an animal (unlike his cousin Devadatta). Ananda was often a human and in many births was the brother of the Bodhisatta. Even though Ananda was very learned and knowledgeable, he only reached the first stage of sainthood, Sotapanna, during the lifetime of the Buddha. His deep attachment to the Buddha prevented him from attaining Arahanthship. As a result, he was not aware of the exact moment when the Buddha passed away. Thinking that the Buddha had attained Parinibbana, he informed his stepbrother Anuruddha. Anuruddha, who was an Arahanth, observing with his divine eye that this was not the case, clarified to Ananda that the Blessed One had not yet passed away. He had reached a meditative stage known as Cessation of Perception and Feeling. Shortly after the Buddha’s Parinibbana, on the day of the First Council of the Dhamma, (Sangayana) Ananda attained Arahanthship. Ananda was designated by the Buddha as the leader in five categories. They were: Erudition Retentive memory Good behaviour Steadfastness Ministering of care Thirty of Ananda’s verses have been preserved in the Theragatha which illustrate his encouragement to associate with good friends and those well-versed in the Dhamma. Ananda declared the Theragatha verses to inspire others to follow his example as the Guardian of the Dhamma. He also encouraged others to carefully examine and understand the teachings prior to their practice. Ananda passed away at the age of one hundred and twenty. The Dhammapada states that as people on both sides of the River Rohini wanted his relics, Ananda preached the Dhamma to the people while seated in the air in the middle of the river and wished that his body would split in two with one part falling on one bank of the river and the other part on the other bank of the river. He then entered the ecstatic meditation on fire. Flames instantly issued from his body and, as willed, one portion of his relics fell on one side of the river while the other portion fell on the other side. The people then enshrined his relics in stupas so that they could honour him. Ananda’s greatest contribution to the Dhamma occurred three months after the Parinibbana of the Lord Buddha. The Buddha had declared Ananda as the guardian of the Dhamma because of his retentive memory. At the First Sangha Council, Ananda, under the direction of Maha Kassapa, led the five hundred Arahanths in the recitation of the Teachings and helped in the codification of the Dhamma. This method of preservation of the Dhamma was used again in later years. The second Sangha Council was led by one of Ananda’s pupils. ----